The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 13
Sermon the Thirtenth.
Haggai 2. 11, 12.
In the fourth day came the word of the Lord ſaying, Thus ſaith the Lord aske now the Prieſts concerning the law, and ſay if one beare holy fleſh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or eyle, or any meat, ſhall it be holy? and the Prieſts anſwered, and ſaid, No.
AFter many and great promiſes of ſundry bleſſings and benifits whereby the Lord had before incurraged theſe people of the Jewes to go forward in the building of the Temple, wherein at this time they ſhewed themſelves ſomewhat ſlacke: Heare againe for the ſtrengthening of their hands, and the chearing of their hearts to ſtirre them up, againe in theſe words, the Prophet reneweth one of the former promiſes, concerning the plenty of temporall bleſſings of wine and oyle, ſo the comfort of which benifit is annexed and ſet out by the contrary (to wit) barreneſſe, blaſting, by which for their ſinnes they were chaſtiſed in the former yeare, and leaſt being the only people choſen to ſerve the Lord, they ſhould flatter themſelves in the multitude of their ſacrifices and religious worſhiping of the Lord, and thinke therefore that they weare not ſo plagued for their ſinnes, they are advertized from the Lord, that notwithſtanding their daly offerings and ſervices, and not only their other actions weare diſpleaſing to him, but even their ſacrifices abominable in his ſight, ſo long as they neglected his Commandements and left his Temple unbuilt.
The ſeverall points to be obſerved are theſe,
Firſt that their ſinnes is opened, and they by themſelves 1.convinced of it. v. 12. to v. 16.
Secondly, the Prophet ſheweth that therfore they were plagued with barrenneſſe from v. 16. to v. 19.2.
Thirdly, VponUpon amendment of this fault, and going conſtantly on in building, plenty is promiſed, v. 19. to v. 20.3.
The firſt point is as much I ſhall be able to handle at this time, though I did reade all becauſe of the connection and coherance of one part with another.
For the firſt therefore to omit the other whereon this depends.
Their ſinne, the Prophet opens by two miſticall Reſemblances rawne from Moſes Law, v. 13, 14. and declaring thence, v. 15. that they being themſelves uncleane, ſo were all their workes and their ſacrifices, which they more effectually to perſwade them, the Lord, v. 12. commandeth Haggai to aske the Prieſt concerning the Law, as by the witneſſes of them that were therein skilfull to convince them, and perhaps to reprove the Prieſt which ſhould before have taught the people according to the Law.
Now the Law of Moſes laith open theſe two Types for 1 Levit. 6. 27. concerning the ſinne offering, the Lord by Moſes pronounceth, that it was moſt holy, and whatſoever ſhould touch the fleſh ſhould be holy, and here is the former queſtion made by the Prophet, v. 12, 13. if one beare holy fleſh in the skirt of his garment, and with the skirt doe touch the bread or the pottage, whether the bread or the meate ſo touched, ſhall be holy, whereunto the Prieſt anſwered, no: And that eightly, for though it be ſaid there, that whatſoever thing the fleſh of the finne-offering toucheth ſhall be holy, yet doth he not ſay that whatſoever toucheth that which toucheth the fleſh ſhallbe holy, In like manner the Iewes in their ſacrifice could not be ſaid to be holy, becauſe they touched that onelyonly which touched the thing that was holy, and never touched that thing which was holy, to witt the true fleſh of ſinne as he called Gal. 2. the body of thoſe ſhaddowes, Heb. 9. 9. who was ſacrificed on the Croſſe to take away ſinne, whom and whoſe garments as they only who touched, by faith were healed, Mar. 6. 56. Matth. 9. So onelyonly as many as touched him in the ſacrifices of the Iewes, ſpiritually by a true and a lively faith; firſt, thoſe that ſpiritually believed in him were ſaved, and ſo conſequently ſanctified; which ſpirituall touch is required, Ioh. 3. Heb. 11. 6. wherefore as the Iewes by neglecting the building of the Temple, and therein their obedience ſhewed their unbelief wanting that faith which worketh by love, although they touched the outward ſhaddowes and cerimonies yet ſince they touched not Chriſt the ſubſtance and body of them by a true faith they remained yet unholy ſtill, Againe, Numb. 2. 19. it is written, that whoſoever toucheth the corps of a dead man ſhall be polluted and uncleane, and whatſoever the uncleane perſon toucheth, it ſhall be alſo uncleane▪ And hence is the ſecond queſtion moved, whether if a perſon ſopolluted by touching a dead body (as the word in the originall ſheweth and is although not here, y…t Levit. 22. 4. tranſlated, touch any thing uncleane by the dead) whether the thing ſo touched ſhould be unclean: to this queſtion the Prophet anſwers yes, it ſhall be uncleane, and that alſo agreeable to the law as before we have heard▪ wherefore the touching of a dead body doth betoken the committing of ſinne, which is called … dead …ork Heb. 9. 14. As may appeare by Chriſts blood …ging …om us the uncleanneſſe of ſinne, to that clen…ng water which purged them from that uncleanneſſe of the dead, Heb▪ 10. … that the Iewe… howſoever by the ſacrifices and ceremonies, they were outwardly waſhed, from ſuch pollutio… yet being not waſhed by Chriſt blood they were dead in the … and ſinnes, and ſo polluted with dead workes that all of them were unclean▪ yea and their ſacrifices defiled, and all they did which is the maine point of reproofe inferred as from thoſe former proofes▪ by the teſtimony eve… of the Prieſts themſelves, concerned … where the prophet anſwereth, So i… this people, … which ſay it is not time to build the Lords houſe, … cleane before me ſaith the Lord (i▪) in my judgment howſoever they thinke themſelves cleane by their ſacrifice… and ſo ar… … but all the workes of their hands and that which the… effect here. viz. as we may gather from their da…ly … offering into uncleane▪ Th… weare the Iewe… informed how they did … againſt the law of God in not building a… they weare commanded, the Temple of the Lord and therefore for (all their ſacrifices they were unclean…, …nd all their … ye and their own ſacrifices an abominatio… unto him and that by the confeflida of the high Prie…, their owne teacher of which … …ction given unto them wee may make … we may ſee.
1. The ſinne of theſe Iewes▪ vi… ▪ the neglect of the …filling of the Lords commandement, inbuilding as …
2. The convicting of …
3. By reſemblances and … ſerve for opening the meaning of theſe words, now ſee what heare we learne for inſtruction and our further uſe, v. 12. thus ſaith the Lord, aske the Prieſts, de lege, whence
1. We learne in generall, that for convicting men of ſinne, & inſtructing them in the way of God the word of God, is an infallable rule and ought to be the ſquare of all our actions, The law of the Lord is perfect converting the ſoule, And the teſtimony of the Lord is ſure and giveth wiſedome to the ſimple, And Pſalme 19. Neither doth only David, Pſalm. 119. ſay that it teacheth a young Pſa. 19. 7. 8 Pſa 119. 9. 105.man …o redreſſe his way but (even of his owne) he ſaith, that the word is a la…tho…ne unto his feet: And our Saviour Chriſt when he was asked o… the Scribe, how he might have eternall life, ſendeth him to the law, ſaying, how is it written, how readeſt thou? Mat. …9. And ſo being to prove to the Saduces the reſurrection, he ſendeth them to the Scripture, ſaying, Have ye no… read? and Mat. 22. ſo the Apoſtle Paul perſwaded Timothy and in them all the Miniſters to continue in the things they had Tim. 2. 3. 24.heard, which are able to make them wiſe unto ſalvation, and deſired Titus to continue in the doctrine taught him and thereby to convince them that gain-ſay, not by mens Doctrine which Tit. 1. 1. 9.are all but vaine rudiments Coloſ. 2. and which they teach but all invaine to worſhip God Mat. 15. a doctrine neceſſary to be noted touching the ſufficiency of the word of God againſt the doctrine of mens traditions, which the Lord by Eſay complaineth of in the Jewes, that gave themſelves to the Talmud, tying themſelves to the doctrine of Rabbins, and alſo digging broken Ciſterns that would hold no water, and forſaking the fountaine of living waters, alledging thoſe Canons for directing of mens actions, as now the Papiſts in their giving directions, for the training up of their Novices. A Jeſuite, Ribera, on theſe words (aske the Prieſts) ſaith that it is as much as we ſay, now aske the Prieſt in caſes of conſcience, and the obſervation is very true, but then ſeeing caſes of conſcience are decided in Gods word, they that be thus asked muſt be golded by Gods ſpirit, and be able to anſwer as the Papiſts here did, out of the law of the Lord what God ſaith, & not out of mens doctrine, what Tho. Aquinas ſaith.
But remember that they be …aſes of conſcience, which only God doth determine and reſolve, and herein let the… take their owne Doctor Thomas Aquinas who par… … queſt… 1 … ar. 8. upon the words of Titus, ſaith, that although by way of reaſon mens authorities may be alledged as of Aratus by the Apoſtle, yet theſe are but probable not demonſtrative, and that onelyonly the doctrine of the Canonicall Scriptures is certaine and infallible & ſuch as whereon our faith may & muſt alone be grounded, as on the Revelation, given immediately by God unto the Prophets whereon alſo Saint Auguſtine ſaith, that he had learned to give only to the holy Scriptures that reverence, that they could not erre, when all other men might, and in their writings often did. But as for us my brethren, we are not to rely upon Thom. Aquin. or any other man, our heavenly ſchool-maſter Ad Hieronimum. Epiſt. 19.hath taught us better, Eſ. 8. Should not a people inquire at their God? To the Law and to the Teſtimony, if they ſpeake not according to this it is becauſe they have no light in them. They have no light in them that have not learned this, and this we learne in that the Prophet did, aske the Papiſts concerning the law.
The next thing to be obſerved here, is, that the Prophet being bidden to aske the Papiſts, the Papiſts make anſwer out of the law, where we may obſerve the duty of the Papiſts, viz. that they ought to be men who ought to know the law, and thence to be able to reſolve the truth in any queſtion being asked out of the law, for ſo ſaith God, Mat. 2. that he made his covenant with him of life and death, & hereupon inferres that the Prieſts lipps ſhould preſerve knowledge, and the people ſhould ſeeke the law at his mouth for he is the Angel of the Lord of Hoſts, we my brethren that are called to the Miniſtery of the Goſpel ſucceed the Prieſts in this office, though the name indeed be not given to us in the new Teſtament, but together with other Chriſtians as may appeare by Eſay 66. 21. there the Prophet alluding to the old name to ſet downe our office, ſaith, In the Lords name I will take of them (1) from all nations Prieſts and Levites unto me ſumme and therefore we alſo muſt know the law of God, and that as it was ſaid then, ſo it is now ſaid of us alſo, that our lipps alſo ſhould preſerve knowledge that we may teach the people and this Saint Paul requireth of Tymothy to give attendance to reading, although he had beene brought up in it from his youth, and though old men may thinke that this was ſpoken to young men ſuch as Timothy, yet may they know that this alſo belonge to thoſe who are old perſons, ſuch as Paul, and that from Auguſt. Epiſt. 63. Terti. … Volſianam to whom having written for reſolution to Auguſt. Epiſt 3 aduolſianam. Tanta eſt profunditas, &c.Auſtin (as if … thought he knew all things) Auſtin correcting the opinion ſaith that ſo profound and deepe were the Scriptures, that he might profit ſtill in them, although from his child-hood unto his old age, with moſt diligent ſtudy he was converſant in them; Not as things neceſſary unto ſalvation were to be attained unto by ſo great difficulty; an exception needfull to be inſerted for the Pupiſts, but that when they have attained to Chriſtian faith, yet ſuch myſteries are there and ſo ſhaddowes, that although the Miniſters be ingenio accutiſſimo ani… fiagnantiſſimo▪ yet they cannot in all their life, as Eccl. 7. attaine to them of knowledge; So that the leſſon given to young Timothy is to extend to the old, alſo Paul himſelfe doing what he exhorteth Timothy to doe as the gloſſe thereon, Cherion notes And Chryſoſtom, that Paul did that himſelfe which he exhorteth Timothy to doe by Pauls ſo often writing of the Oracles of God in the old Teſtament, and by other circumſtances: now this knowledge is not to be kept under a buſhell but we muſt teach and inſtruct the people, and reſolve of queſtions according as it is ſaid, aske the Prieſts, which thing before they ſhould have done ſince they could not chuſe but read in Deut. that they ſhould teach Jacob Gods judgements, and Iſrael his lawes, which the better to performe, they are forbidden, Levit. 10. to drinke wine or ſtrong drinke, when they enter into the Lords Tabernacle, that they may diſcerne things aright, & teach what was to be obſerved among other Chriſtian dutyes, as to inſtruct, 1 Tim. 5. 23. 2 Tim. 3. 16. 1 Tim. 3. 3. Sic quo que in proverbium eſſit Sapientiam vino obumbracipem. lib. 23. cap. 1. Iſa. 56. v. 10. 11.correct, reprove, 2 Tim. 3. Paul alſo requireth of the Miniſter… not in the ſtrictneſſe of that law to drink no wine at all, yet not to be vinodeditus, given to wine, and for the ſame end according as Plato in Cratylo ſaith, that temperance is called foreign—quaſi foreign whereto Ariſtotle aſſents Ethic. p. 6. which Etimologi although ſome Gramariane diſlike yet it is true that temperanc… preſerveth wiſedome and contra as Pliny ſaith, lib. 23. cap. 1. Sepia ob umbrator vino, and therefore of Riſhope and Paſtors, it is required that they be temperate in dy…t that ſo they may preſerve knowledge to inſtruct others, the w…nt of which makes the Prophet Iſa. 56. Denounce wo againſt the Paſtors, as blind guides wanting knowledge, which he aſcribes partly to their coveteouſneſſe, and partly to rio and exceſſe, the plagues which ſuch draw on them for leting the people be deſtroyed for want of knowledge, we may ſee in Hoſ. 4. becauſe thou haſt refuſed knowledge ſaith the Lord, I will alſo refuſe thee that thou ſhalt be no Prieſt to mee, ſince thou haſt forgotten the Law of thy God, I will alſo forget thy children. To which if any ſhall reply that they have no children, and therefore thinke in this reſpect that they ſhall eſcape the curſe, let them remember the curſe their denounced, and ſo Zach. 11. 17. O idle ſhepheard that leaveſt thy ſtocke, the ſword ſhall fall upon thy right eye, &c.
And I would the wiſe conſideration of theſe things might ſtir us all up to the diligent ſtudy of the Law of the Lord, and faithfull delivery of the ſame unto his people, to ſeed the flock of God that dependeth on us, and that of our Saviour, of the wiſe and faithfull ſteward ought to be a leſſon for us in this caſe, and this dutie required of thoſe Prieſts, a direction unto us for the performance of our duty in this behalfe.
A third Obſervation.
Hence is gathered by the Papiſts, that the Papiſts were, and ſo conſequently the Church▪ That is, as Bellar. 3. (de verbo Dei interpreteth) the Pope with his counſell are ſoveraigne Judges of all controverſies, and that in their judging of the ſame they cannot be deceived, which Chap. 4. of that book proving, or rather indeavouring to prove, he brings for his purpoſe amongſt others, this place, where it is ſaid, aske the Prieſts. And that of Malach. 2 Lib. 1. 2. Sacerilotis cuſtodient ſcientiam. The Prieſts lips ſhall preſerve knowledge, and they ſhall ſeeke the Law at his mouth, as here the Prophet is commanded. Whence he concluded only that this the Prieſts lips ought to doe, it had been well, and that which the Law would beare. But whereas hereupon they would inferre, that they cannot erre in doing it, ſo making that a promiſe what they ſhould doe, not onelyonly a precept what they ought to doe, that very place in Malach. 2 Chap. verſe 8. ſheweth the contrary, where it is added by way of reproofe; But yee are gone out of the way, yee have cauſed many to fall by the Law. So that it is manifeſt by the whole drift of that place, that the Prieſts lips ſhould preſerve knowledge, for hee is the meſſenger of the Lord of Hoaſts, and therefore they that doe not ſo, deſerve puniſhment, as followeth ver. 9. Therefore I have made you contemptible. But after this interpretation of the Jeſuite, every man in his calling almoſt as well as the Prieſts, may claime a prerogative of not learning in the performance of this duty, Rom. 13. of the Magiſtrate it is ſaid, that hee is for the praiſe of them that doe well. What therefore ſhall wee ſay; Nero being a Magiſtrate, never Gen. 2.failed therein, or that all they that did well received a promiſe of Nero? Againe, the wife is ſaid to be made a helpe unto her huſband, what? may we thinke that every wife is ſo, or that Jobs wife was ſo, and did performe this duty to her husband? Againe Mat. 7. A ſonne honoureth his father, and a ſervant his Maſter; what? therefore is there no ſtubborne child, nor diſobedient ſon to his parents? was that Law Deut. 21. for no purpoſe? or are all ſervants faithfull to their Maſters, and is that falſe of our Saviour, Luke 9. O wicked ſervant; Theſe places ſhew indeede that the Magiſtrates ſhould be for the praiſe of them that doe well, that the wife ſhould be a helpe to her husband, that the child ſhould be obedient to his father, but not all of theſe are ſo alwayes: And ſo the Prieſts lips ſhould preſerve knowledge, as in the future tenſe this word is often uſed, or imply a duty as even (Ribera) a papeſt confeſſeth that even Bellar: from his owne men might have learned not to have abuſed his Reader, and for the thing itſelf, although the prieſts here twice anſwer well, yet other examples ſhew how fowly they erred oftentimes as to note but 2. for all in Jer. 26. Concerning the Church when the prophet threatned, that God would make the temple as Shilo the Prieſts pronounced that it was a crime worthy of death, when yet the princes confeſſed that it was according to Law, and ſo delivered Ieremy out of their hands, And ſecondly, Mat. 26, Concerning Chriſt the head of the Church, when Chriſt ſaid that heareafter ye ſhall ſee the ſonne of man ſitting at the right hand of God, the high Prieſts rent their cloathes and pronounced it to be a blaſphemy when indeed i was not, and perhaps he had not falne into that error if he had not knowne our Savioar.
This point therfore we are not to learn by the Prophet in this place, but rather becauſe they are falſe teachers which come in ſheeps cloathings, therefore it behooveth us to be carefull that we be not ledd by falſe guides, for ſuch as you have heard, may be blinde, and if the blinde lead the blinde, do not both fall into the ditch together, therfore as we are commanded let us examine the ſpi…its.
Now as theſe points may be learned out of the anſwer of the Prieſts, for skilfulneſſe and faithfulneſſe is required in Gods Miniſters, ſo is there here left unto all ſorts a leſſon of wiſdome in touching of ſinners, out of Haggai, his wiſe dealing with them who becauſe the calamity was generall, and the Prieſts in fault aſwell as the people, by his wiſe command, bringeth the Prieſts to confeſſe againſt themſelves, and ſo convinceth them alſo of ſinne together with them.
So did Nathan deale with David, propoſing the parable of the poore mans only ſheepe, in ſuch wisdome that David gave ſentence even againſt himſelfe, And had it returned into his own boſome with this perſonall arreſt. Thou art the man▪ So Chriſt dealt alſo with the Pharaſees by a parable of a vine-yard let out to a husband-man; Matth. 22. and after the ſame manner did Amphitochius Biſh. of Iconium convince Theodoſius the Emperor of his ſin in bearing too much with an Arrian hereticke, for when he had entreated the Emperour to baniſh the Aſſembly of the Arrians out of the City, as utter enemies to the ſonne of God, Chriſt Jeſus, and the Emperour had denied his requeſt, being loath to deale ſo hardly with them, Amphitochius was ſilent for a ſeaſon, but afterwards, moſt wiſely attempted the matter againe, on this manner. Entring on a time into the Emperours Pallace, and beholding his ſonne Radius (whom he had now made Emperour) ſtanding by him, he after his wonted manner ſaluted the Emperour himſelfe, but of purpoſe did not obeyſance unto his ſon, which the Emperour obſerving and thinking it to be done by Amphitochius only of forgetfulneſſe, he commanded him to come unto his ſonne, and in token of honour to ſalute him with a kiſſe; Amphitochius anſwered that it was ſufficient that he had done his duty unto him.Theodor. Eccl. hiſt▪ Lib. 5. c. 5.
Whereat the Emperourwas much moved with great indignation interpreting the neglect of his ſonne to be the contempt of himſelfe, Then immediately the moſt wiſe Amphitochius as (Theodoret ſtiles him) declaring the whole purpoſe and drift of that he ſaid, and cryed aloud O Emperour doſt thou ſo take to heart the neglect of thy ſonne, and art thou ſo vehemently angry with them that are contumelious againſt him? why … that the Almighty God doth hate the blaſpheme… of … only begotten Sonne, and is angry with them as being unthankefull towards him their Saviour and benefactor: the Emperor being convinceſt by theſe his words and deeds, did forthwith make a law for the reſtraint of the Arrians, Hereticks according to the Petition of Amphitochius.